When Lutherans speak about the Holy Spirit, someone inevitably

5 A Lutheran Engagement with Wesley on the Work of the Holy Spirit When Lutherans speak about the Holy Spirit, someone inevitably will quote the first line of Luther s explanation of the Third Article of the Apostles Creed in his Small Catechism: I believe that by my own understanding or strength I cannot believe in Jesus Christ my Lord or come to him, but instead the Holy Spirit has called me through the gospel, enlightened me with his gifts, made me holy and kept me in the true faith. 1 Lutherans stress the role of the Holy Spirit in bringing the believer to faith, the means through which one is justified and receives the forgiveness of sins. However, too many Lutheran theologians neglect the fuller role and work of the Holy Spirit in the life of the Christian beyond justification. This essay is part of a larger project that will bring the Lutheran tradition into dialogue with Christian traditions that have had a larger place for the Holy Spirit in their theologies, particularly the Wesleyan tradition on the one hand, and charismatic and pentecostal traditions on the other. 2 In this essay, I consider and critically engage from a Lutheran perspective the role and work of the Holy Spirit in John Wesley s doctrine of salvation. I suggest that a comparative study can help Lutherans to appreciate more deeply Wesley s understanding of the fullness of salvation given through Christ in the power of the Spirit. To this end, the following pages outline a comparative reading of Wesley and the Lutheran tradition on the relationship between justification, regeneration, and sanctification; the relationship between faith and love (and good works); and finally, the relationship between holiness and sin in the process of sanctification. Along this path, we discover that Wesley and the Lutheran tradition share much in common in how W. Vondey (ed.), The Holy Spirit and the Christian Life Wolfgang Vondey 2014

94 they view the work of the Holy Spirit in the Christian life (though also with some clear differences), and that the Lutheran Confessions offer a rich teaching on the fuller work of the Holy Spirit that contemporary Lutherans would do well to reclaim. The Relationship between Justification, Regeneration, and Sanctification These two traditions have emphasized different doctrines relating to salvation: Lutherans have been largely concerned with justification and Wesleyans with sanctification. Each has been, at least in part if not wholly, suspicious of what the other has taught. Wesley feared that the Lutheran emphasis on the forensic nature of justification whereby a sinner is declared but not really made righteous and Luther s idea of simul iustus et peccator (that the believer is simultaneously justified and sinful) has led to quietism and even antinomianism. If the justified sinner can just go on sinning as before, there seems to be no regeneration of the sinner whereby she is enabled by the Holy Spirit to love God and the neighbor through following the commandments. The Lutheran fear is that by giving so much emphasis to the process of sanctification, this may negate or at least obscure the sufficiency of Christ for the believer s salvation. While Wesley strongly affirmed Luther s teaching on justification, 3 he stressed that the redeemed life includes justification, regeneration, and sanctification, leading to Christian perfection. For Wesley, justification refers to a change in our standing before God, effecting a relative change whereby our guilt is removed and we are adopted as God s children. In sanctification, we experience a real change in which the Spirit renews our fallen nature and restores in us the imago Dei. Sanctification is the immediate fruit of justification, a distinct gift from God through which the believer is enabled to live as God intended, in perfect love and obedience, the process by which such a love of God and [others] as produces all inward and outward holiness. 4 Regeneration (or the new birth) occurs simultaneously with justification, taking away the power of sin in our lives and beginning the process of sanctification. 5 It is the Holy Spirit who brings about this change in the believer. As Randy Maddox writes, the new birth is the instantaneous restoration of our responsive participation in God, and sanctification proper consists in the resulting gradual therapeutic transformation of our lives. 6 Once regenerated, the believer can and must cooperate with the Holy Spirit in the process of sanctification. 7 For Lutherans, while justification cannot be separated from sanctification, they must be distinguished so that any human works (including the

A Lutheran Engagement 95 cooperation of the human will before justification) are not mixed into justification, lest one think that human cooperation is required in order to be justified. 8 While justification and regeneration seem at times to be equated in the Apology to the Augsburg Confession, 9 a clearer distinction is offered by the later Formula of Concord (1577). Acknowledging that the word, regeneration, can be used to include both the forgiveness of sins and adoption as God s children on account of Christ alone (justification) and the renewal that follows from the righteousness of faith (sanctification), 10 the Formula of Concord stresses that to be born anew does not mean that sinners have been made righteous in an ontological sense, but rather that we are regarded as righteous on account of Christ even though we will be sinners to the grave. The Formula goes on to affirm that the Holy Spirit has been given to those who have been pronounced righteous, in order to renew and sanctify them, creating in them love toward God and the neighbor, and enabling them to respond in righteous living. 11 The Formula describes this process in transformational language: The Holy Spirit effects new birth and the inner reception of another heart, mind, and disposition. He opens the mind and the heart so that they understand Scripture and are attentive to the Word.... He is a Spirit of rebirth and renewal (Titus 3:[5]). He takes away our hard and stony hearts and replaces them with new, soft hearts of flesh, that we may walk in his commands. (Ezek. 11:[19], et al.) 12 This renewal, which results from justification, can never be confused with it, even though the term regeneration broadly can be inclusive of both. Both the Lutheran and Wesleyan traditions teach that with the gift of pardon and forgiveness, the believer also receives the Holy Spirit to empower a new life of love and obedience to God s commandments. Wesley stressed that this new life is included in what the Bible means by salvation. While Lutherans normally do not speak this way, it is important to note Luther s refrain in the Small Catechism that where there is forgiveness of sin, there is life and salvation. 13 Both traditions also point to the role of the Holy Spirit in the process of renewal and sanctification and offer a very similar view of the Holy Spirit in this regard. Luther s pneumatology was forged over and against the medieval notion of created grace, whereby the Spirit was understood to infuse grace as a supernatural power or substance into the believer s heart, enabling one to love God and to become righteous, thereby being justified by God. 14 Luther and Wesley both reject views of grace as a substance infused into the believer,

96 and instead define grace relationally as the personal presence of the Holy Spirit in and with the believer, imparting God s favor and mercy, enabling the believer to love God (and the neighbor) in return. For Luther, the Holy Spirit is God s real, personal presence, not a transcendent cause of a new supernatural nature in a believer, or a manifestation of divine power. 15 Wesley identified grace as the personal Presence of the Holy Spirit in our lives, not some standardized commodity bestowed upon us. 16 Both traditions distinguish between the righteousness that belongs to Christ and that which is ours : Wesley uses the language of implanted righteousness, the fruit of imputed righteousness; Lutherans speak of the alien righteousness of Christ that justifies and the righteousness of the believer, seen in good works. In Lutheran theology, righteousness proper belongs to Christ and only relationally belongs to the believer through faith; it is not something that is implanted in the believer, though the righteousness of faith results in the gift of the Holy Spirit who renews and sanctifies the believer, leading to the second kind of righteousness. The one who is declared righteous simultaneously receives the presence of the Holy Spirit who brings renewal and enables us to love God and the neighbor. For Wesley, righteousness is not only something that Christ has and imparts; it is also something that human beings once had but lost in the Fall. The righteousness of Christ makes us righteous and we are renewed in the image of God after the likeness wherein they were created, in righteousness and true holiness. 17 While the two traditions differ on the understanding of Christ s righteousness as it belongs to the believer, a bridge may be made by stressing the relationality of our being made righteous. Clearly, both traditions affirm that something changes in the believer, and not just for the believer, when one is justified and regenerated. The Holy Spirit brings about righteousness, which for Lutherans is understood in terms of good works and obedience, and for Wesleyans, the renewal of the imago Dei. Both views of righteousness can be understood in relational, rather than ontological, terms. The Relationship between Faith and Love (and Works of Love) in Justification and Sanctification Both the Lutheran and Wesleyans tradition affirm not only justification by grace through faith but also sanctification by grace through faith. Lutherans may be surprised that for Wesley, sanctification is by

A Lutheran Engagement 97 faith and not by works be they works of piety or works of mercy. Although good works contribute to sanctification, faith is the only condition of our sanctification; 18 without faith, there is no ability to love God or the neighbor. 19 Wesley highlights the role of the Holy Spirit in his striking description of the relationship between faith and love in the sanctified life: the Holy Spirit is breathed into the newborn soul; and the same breath which comes from, returns to God. As it is continually received by faith, so it is continually rendered back by love. 20 This affirmation offers an interesting connection to the Lutheran tradition; while sanctification includes love, it is not grounded in our loving actions, but always in God s love for us, which we receive through faith and with which we cooperate (though Lutherans would add and stress encumbered with great weakness 21 ) by repentance and good works. Lutherans and Wesleyans agree that in sanctification, we can only love as we are being loved by God; God s love for us precedes and grounds our love for God and the neighbor. In both traditions, faith thus works by love. While we are justified by faith apart from the works of the law, good works are an immediate fruit of that faith. 22 Wesley held that we preach faith not to supersede but to produce holiness holiness of the heart and life. By holiness of heart, Wesley meant a heart set on God, what one might call inward holiness. Holiness of life means a life manifest in good works that serve the neighbor. Only good works that spring out of a true and living faith are good in the sight of God. 23 We cannot love God or neighbor until we have received God s love and justification by faith: And this love cannot be in us until we receive the Spirit of adoption, crying in our hearts, Abba, Father. 24 In a similar vein, Lutherans also teach that faith sanctifies. Throughout the Lutheran Confessions, the Reformers teach in contrast to their Roman opponents that faith, and not love, justifies. 25 Although we receive justification and forgiveness through faith alone and not through love or any other virtues of the law love necessarily follows faith as a work of the Holy Spirit. 26 We see this clearly in Luther s Smalcald Articles: Love is a fruit that certainly and necessarily results from true faith. 27 For Melanchthon, faith regenerates and brings the Holy Spirit into the believer s life, enabling her to love and fear God. 28 Further, because faith truly brings the Holy Spirit and produces new life in our hearts, it must also produce spiritual impulses in our hearts, enabling us to love our neighbors. 29 Faith, then, is active in love in two directions for Wesleyans and Lutherans: to God through works of piety, and to our neighbor through service and works of mercy.

98 The distortion that construed the Lutheran emphasis on faith alone to mean that expectations of good works should be avoided even within the Christian life, because these works might mislead folks to trust in their own merits 30 was frequently challenged by Wesley, and rightly so; it was challenged also by the Formula of Concord in addressing a controversy that erupted over the statement that good works were necessary to salvation. The article states that while faith alone lays hold of Christ s righteousness, good works always follow faith and, in this sense, are necessary. 31 Both traditions teach a faith working by or active in love, love as the immediate and necessary fruit of justification by faith, 32 and teach that good works do not lead to justification, but flow from it, the result of the Spirit s working in our hearts through faith. Both also teach that the Holy Spirit can be withdrawn through active sin or rejection of God s love. 33 It is a mark of Wesleyan teaching to emphasize the ways that the believer is active in the Christian life of holiness, working out her salvation. This synergism is often cited as that which differentiates him from Luther and Calvin. Although God always initiates, Wesley puts emphasis on human cooperation with the Spirit in the process of sanctification. The believer is not only able but also obligated to work with God s grace in the growth of holiness. 34 However, Wesley takes great pains to stress that this activity is possible only because of the presence of the Holy Spirit at work in our hearts and in our lives. Any work that believers are capable of is solely because God works in us. 35 Maddox affirms that Wesley was convinced that, while we can not attain holiness (and wholeness) apart from God s grace, God will not effect holiness apart from our responsive participation. 36 The question remains as to how active this human participation need be. At least one Methodist theologian, David Shipley, interprets the working together of the Holy Spirit and the human will in terms that are more passive than active. With the Holy Spirit as the predominant partner in this relationship, he proposes that the human will co-operates by providing no opposition to the divine initiative, by concurring passively in the work of the Holy Spirit. The dynamic of the Holy Spirit strengthens man s will so that he is able to accept the offer of and co-operate with the work of salvation. 37 According to Kenneth Collins, it is Wesley s stress on human participation in the process of sanctification that distinguishes his theology from those theologies that diminish the importance of human activity in their overwrought fear of detracting from the grace of God. 38 The Lutheran Confessions do hold a place for human cooperation after

A Lutheran Engagement 99 initial regeneration. While there can be no human cooperation before conversion, God makes willing people out of rebellious and unwilling people through the drawing power of the Holy Spirit, and how after this conversion of the human being the reborn will is not idle in the daily practice of repentance but cooperates in all the works of the Holy Spirit that he accomplishes through us. 39 The Confessions further admonish believers not to let God s grace have no effect in us, but to exercise ourselves diligently in considering what a grievous sin it is to impede and resist the working of the Holy Spirit. 40 This view is found not only in the Formula of Concord, but also in Luther, who had strong words for anyone who took his teaching on justification as an excuse not to live a life of obedience and love. 41 Both the Lutheran and Wesleyan traditions can affirm that holy living is only possible because of the Holy Spirit at work in the believer and in ways that do not let the believer off the hook. For Wesley, as we have seen, faith cannot supersede the necessity of holiness (defined as the activity of the Holy Spirit in the heart and life of the believer, with which the believer cooperates) but instead grounds it. While this is not an emphasis of Lutheran theology, it is an area in which Lutherans need to more clearly articulate their own theological tradition, especially in light of the danger of antinomianism in their theology and church practice. A helpful resource in this regard is the work of Danish Lutheran theologian Regin Prenter. 42 He argues that Lutherans can affirm both an active as well as a passive holiness as long as the chief article, the doctrine of justification, is not contradicted. 43 Prenter distinguishes between righteousness and holiness, which together comprise sanctity. As already noted, in Lutheran theology, righteousness belongs to Christ and only to the Christian relationally through faith; however, the righteousness of Christ enables the believer to receive holiness from God, the quality of spiritual life given in the new birth that grows and ripens. 44 In his commentary on Galatians, Luther states that sanctity is passive, but this means receptiveness, not inaction. Since receptive sanctity cannot enter into a believer unless selfrighteousness and self-love have been destroyed, it therefore includes patiently enduring God s judgment upon our self-righteousness and God s mortification of our self-love. 45 Prenter goes on to say that this passive sanctity the mark of which is the cross is the beginning of active holiness, a new life (Gal. 5:6). Luther s most famous description of this active holiness of faith working by love is found in his Preface to the Romans (which warmed John Wesley s heart). The activity of faith working by love

100 is holy because it is the work of the Holy Spirit. There is, then, for Luther, such a thing as active holiness, a really holy life lived by a Christian, which has both an interior (Godward) and exterior (humanward) dimension. Prenter cautions that The holiness of this active life is no holiness at all if it is separated from the passive sanctity of faith in Jesus Christ. 46 For Luther, the believer as he stands in the process of sanctification is both passive and active; he is crucified with Christ and he rises with Him to live a new life. 47 It is this receptive element of sanctity and its mark of the cross that distinguishes the Lutheran view of holiness. The Relationship between Holiness and Sin in the Process of Sanctification, and the Question of Christian Perfection While both Wesleyans and Lutherans both affirm that the believer is made holy by the work of the Holy Spirit and that the ultimate goal of the Christian life is perfect holiness, they differ in how they understand the process of growing or progressing in holiness, as well as how much of this holiness or perfection can be had in this life. John Wesley believed that there could come a point in a Christian s earthly life in which they were entirely sanctified, and made perfect. 48 It is important for Lutherans to understand what Wesley meant and did not mean by Christian perfection or entire sanctification. 49 It does not mean perfect knowledge, freedom from ignorance, error, or infirmity, or freedom from temptation. Positively, it means perfect love, that is, to let love so rule in one s heart that one thinks not of oneself, but only of God and the good of the neighbor. Negatively, it means the ability not to commit habitual sin, to willfully sin, or to act on sinful desires. It even means freedom from evil thoughts and sinful desires. Because believers can always grow in holiness of heart and life (that is, one can always love more), he explains that there is no absolute perfection on earth; one can never say one is completely perfect or holy (see chapter 8 in this collection for more detail on the discussion of Wesley s view). Perfection is not a state that is reached, but a quality of life that one lives out daily, as one still needs to daily advance in the knowledge of and love of Christ. 50 For Wesley, Christian perfection is relative, not absolute; 51 it is dynamic and relational. As Randy Maddox puts it, it is the promise that God s loving grace for us and working in us can transform our lives to the point where our own love for God and others becomes a natural response. 52

A Lutheran Engagement 101 Although the language of perfection is not customarily found in Lutheran theology, the term appears in the Lutheran Confessions in two places. In his Large Catechism, Luther speaks of perfection in the absolute sense: as the eschatological reality in which justified sinners, now only halfway pure and holy become perfectly pure and holy people, full of integrity and righteousness, completely freed from sin, death, and all misfortune, living in new, immortal, and glorified bodies. 53 This is the work of the Holy Spirit who will perfect our holiness and will eternally preserve it in us. 54 Because Luther equates perfection with complete sinlessness, he denies the possibility of perfection in this life. 55 Some scholars suggest that the difference between Luther and Wesley is attributable to their respective definitions of perfection: Wesley s Greek notion of perfection, which has more dynamic connotations as compared to the more static Latin concept, which Luther and the Reformers likely had in mind. 56 However, a second understanding of perfection that is more thisworldly is found in the Augsburg Confession. Melanchthon contrasts the Lutheran view with that of the medieval Catholics, on the one hand, who taught that monks are in a state of perfection because they are celibate and live as mendicants, and that of the Anabaptists, on the other hand, who taught instead that evangelical perfection came from abandoning civic responsibilities. Perfection here is understood not as an eschatological state of pure and sinless existence but as a way of life that is pleasing to God. For the Reformers, perfection is not located in externalities, in lifestyles that take one out of the world, but in fearing God earnestly with the whole heart, having confidence in God s grace because of Christ, expecting help from God in all affliction, and diligently doing good in our various callings. 57 In this sense, perfection is first and foremost a state of the heart, not of one s station in life or choice of dress. While this perfection is rooted in fear of God and of faith (rather than love, though as we have seen, love cannot be separated from faith), it comes closer to what Wesley means by Christian perfection than the eschatological state of sinlessness presumed elsewhere in the Lutheran Confessions. If we take this second Lutheran view of evangelical perfection alongside of Wesley s view of Christian perfection, the question remains: What is the relationship between sin and holiness in the process of sanctification? For Wesley, as we have seen, the process of sanctification is part of the way of salvation. The fullness of salvation includes salvation from both the guilt and the power of sin, through Christ formed in his heart. 58 This is the work of the Holy Spirit, who frees believers from the power of sin to keep them in bondage, and sheds

102 the love of God abroad in their hearts, and the love of all [hu]mankind; thereby purifying their hearts from the love of the world, from the lust of the flesh, the lust of the eye and the pride of life. 59 Lutherans agree that following justification, the believer is sanctified by the Holy Spirit who rules in the heart, enabling one to die to the power of sin and live in love toward God and others. Although Wesley s views on the question of the residual presence of sin in a Christian life evolved during his life, 60 his mature position acknowledged that although the power of sin is broken in justification and regeneration, one will struggle with the remains of sin until one is entirely sanctified. Wesley recognized that the view that there is no inward sin in a regenerated believer contradicts the Word of God and the experience of ordinary Christians. 61 Because Christ cannot reign where sin reigns; the sin that remains in a justified believer is constantly being battled by the believer in the process of sanctification. Within each justified believer, there are two contrary principles, the flesh and the spirit. Although we receive the new birth the moment we are justified, we are only sanctified in part; we are not yet wholly purified, for the flesh, the evil nature, still remains (though subdued) and wars against the spirit. So much more let us use all the diligence in fighting the good fight of faith. 62 Wesley thus describes sanctification as a gradual process of spiritual progress, but not one without struggle. 63 While a completely entirely sanctified person is not incapable of sin, the believer is so ruled by the love of God that not sinning becomes a natural way of life. The process of sanctification, then, always moves forward, toward the goal of Christian perfection (which also serves as the impetus for the believer s cooperation with her sanctification). Reflecting Wesley s dynamic understanding, perfection is at the same time something that can be achieved, but that is always in the process of being retained. If one is not going forward, then one will go backward. There is, as Collins says, no standing still. 64 This leads the mature Wesley to acknowledge that it is possible for one who has been entirely sanctified to fall again into sin. 65 The view of sanctification as the progressive journey in responsive cooperation with the Holy Spirit is characteristic of Wesley s theology in a way that it is not for Lutherans; further, Wesley s distinctive idea that one may be entirely sanctified in this life will likely strike most Lutherans as overly optimistic if not outright delusional. 66 However, some of the ideas underlying Wesley s schema may also be found in Lutheran theology, in ways that may surprise Wesleyans. For example, Lutherans affirm the distinction Wesley makes between the guilt and

A Lutheran Engagement 103 power of sin, and between the sin that rules and the sin that is ruled. 67 The faith that justifies is not an idle thought, but frees us from death, produces new life in our hearts, and is a work of the Holy Spirit. Therefore, it does not coexist with mortal sin, but as long as it is present, it brings forth good fruit. 68 The Lutheran teaching that a Christian is simul iustus et peccator does not teach that although a Christian has been forgiven, sin still rules in the Christian s heart. Sin is not only forgiven, its power is also broken. While the pervasiveness of sin may be a distinctive teaching in Lutheran theology, so is the pervasiveness of the Holy Spirit to battle the sin that remains. 69 In the Formula of Concord, we read that The Holy Spirit does not allow sin to rule and gain the upper hand so that it is brought to completion, but the Spirit controls and resists so that sin is not able to do whatever it wants. 70 Both Luther and Wesley refer to the sin that remains in reference to the spirit/flesh distinction in Paul and as that which can be cleansed through repentance and the work of the Holy Spirit. Luther writes that this repentance endures among Christians until death because it struggles with the sin that remains in the flesh throughout life. As St. Paul bears witness in Romans 7[:23], he wars with the law in his members, etc. not by using his own powers but with the gift of the Holy Spirit which follows from the forgiveness of sins. This same gift daily cleanses and sweeps away the sins that remain and works to make people truly pure and holy. 71 Wesley sometimes describes the sin that remains in more essentialist terms, as something that be rooted out, 72 where Luther and the Confessions frequently use the language of the old Adam or old creature that remains. 73 Though weakened by repentance and the power of the Holy Spirit, the old creature must be struggled with until death. This struggle brings some victory over the power of sin in Lutheran thought: Although those born anew come even in this life to the point that they desire the good and delight in it and even do good deeds and grow in practicing them, this is not... a product of our own will or power, but the Holy Spirit, as Paul says himself, is at work in us to will and work ; (Phil 2[:13]. 74 Obviously, this is a far cry from Wesley s entire sanctification, but it does show that Lutheran theology has room for a more transformative understanding of the Spirit s work in the sanctification of the believer than is commonly thought. However, this transformation comes in ways that are not easily measurable or even always discernible. While sanctification is a constant progress, a growing mastery of the Spirit over the flesh... this

104 progress is not the same as the increase of empirical piety. Empirical piety the observable ways that faith expresses itself in prayer, praise, and service is to be encouraged (see, for example, Luther s Treatise on Good Works ); however, Luther warned against identifying empirical piety with the progress of sanctification, for such piety may in every moment be either an expression of the Spirit or of the flesh, whether the man in that particular moment is either Spirit or flesh. 75 The Formula of Concord similarly observes: For one can detect not only a great difference among Christians one is weak, another strong in the Spirit but within each Christian, who is at one moment resolute in the Spirit and at another fearful and afraid, at one moment ardent in love, strong in faith and hope, and at another cold and weak. 76 Further, empirical piety is not in itself the new person nor is it our righteousness before God; it is only a fruit of the Spirit, an expression of Christ in us. 77 The only righteousness that can struggle against the sin that remains is the righteousness of Christ and the power of the Holy Spirit. As noted above, the new life begins by the crucifying of the old man when he through inner conflicts is made to conform with the Christ of humiliation. As Luther himself states, it is the nature of God first to destroy and tear down whatever is in us before He gives us His good things. 78 The process of sanctification, then, can be described in terms of progress for Lutherans, but in a significantly different way than for Wesleyans. Progress involves a struggle with the sin that remains for both; however, for Luther, the struggle is not between the renewal that has begun and the sin that remains as if two parts of the same person in the sense that he, in his renewed self is able now to battle the vestiges of sin in his old self. Rather, the struggle is described as between the old creature (our whole selves sinful and justified) and the new creature, that is, the alien righteousness of Christ in us through faith, and the presence of the Holy Spirit in our groaning as the old creature is crucified. 79 For Lutherans, this progress is less linear and more circular. In fact, it is better described as a progress of return, a constant going back to the alien righteousness of Christ. In this sense, it is not a progress marked by time, although it has its beginning in baptism (where the promise of justification traditionally is given) and its destination in the resurrection. The dynamic is not one of getting better and better all the time but losing all that is our own and starting anew again and again. This constant starting anew which embodies the essence of progress embraces the constant taking refuge in the righteousness of Christ. 80 Finally, for Wesley, there can be a point at which the struggle

A Lutheran Engagement 105 against the old Adam (or Eve) is completed in this life: what Wesley called entire sanctification or Christian perfection. For Lutherans, this process only ends when the Christian dies; and perfection comes only at the resurrection on the last day. Conclusion What Lutherans could learn from the Wesleyan tradition in the first place is that sanctification is nothing to fear, as long as we remember that it is the work of the Holy Spirit in and through the Christian s life. Wesley s theology offers a picture of sanctification that is thoroughly pneumatological; even where there is a place for human cooperation, it is always accomplished by and through the work of the Spirit, which not only begins with but is also grounded in the gift of faith. For the most part, Wesley also avoids language of essence and substance, speaking of grace and the Holy Spirit in relational terms. The Lutheran Confessional writings have strikingly familiar language regarding the Spirit s role not only in justification, but also in sanctification though one would hardly know it from reading most contemporary Lutheran theology. By engaging Wesley on the question of sanctification, Lutherans could reclaim this important biblical theme in their own theology. Lutherans also can learn from Wesley that there is more to the Christian life than being justified. Lutherans can be so focused on the center that they forget the whole, that salvation includes not only the forgiveness of sins, but new life as well. It is the work of the Holy Spirit to create faith in the believer, through which one grasps and clings to the promise of the gospel and so is justified, but also to bring the new birth and the power to resist sin. While Wesley is far more optimistic than Luther and the other Reformers about the possibility of Christian perfection in this life, the Wesleyan tradition reminds Lutherans that salvation from sin includes salvation from the power of sin over our lives in the present. Finally, Lutherans also can learn from Wesley that the Christian life is dynamic. Although Luther and Wesley describe the progress of sanctification in different ways, there is no standing still if one has received the Holy Spirit. As God s personal presence, the Holy Spirit is constantly at work in the Christian s life, keeping the believer in faith and creating spiritual impulses in her heart. Lutherans do not need to fear the role of the believer cooperating with grace; there can be an active role as well as a passive role, as long as the focus remains on the work of the Holy Spirit as the source of love and good works.

106 Notes 1. Robert Kolb and Timothy J. Wengert (eds.), The Book of Concord: The Confessions of the Evangelical Lutheran Church, trans. Charles Arand et al. (Minneapolis, MN: Fortress Press, 2000), 355.6. Hereafter, BC. 2. This is a revision of my paper, A Wesley Lutheran Could Appreciate? What Lutherans Can Learn about Holiness from the Wesleyan Tradition, presented at the 42nd Annual Meeting of the Society for Pentecostal Studies, March 22 24, 2013. 3. John Wesley, The Lord is our Righteousness, in John Wesley s Sermons: An Anthology, ed. Albert C. Outler and Richard P. Heitzenrater (Nashville, TN: Abingdon, 1991), 383, Hereafter, Sermons. 4. Randy L. Maddox, Responsible Grace: John Wesley s Practical Theology (Nashville, TN: Kingswood Books, 1994), 174. 5. John Wesley, The Great Privilege of those that are Born of God, in Sermons, 184. 6. Maddox, Responsible Grace, 145. 7. John Wesley, On Working Out Our Own Salvation, in Sermons, 485 92. 8. BC, 568.35, 37. 9. See for example, BC, 132.72. 10. BC, 56564.17 565.21. 11. BC, 566.23. 12. BC, 549.26. 13. BC, 362.5 6. 14. Regin Prenter, Spiritus Creator, trans. John M. Jensen (Philadelphia: Muhlenberg, 1953), 19. 15. Ibid., 19, 176. 16. Maddox, Responsible Grace, 156. 17. John Wesley, The Lord is our Righteousness, in Sermons, 388. 18. John Wesley, Scripture Way of Salvation, in Sermons, 376 77. 19. John Wesley, The Law Established through Faith, Discourse II, in Sermons, 282 83. 20. John Wesley, The Great Privilege of Those that are Born of God, in Sermons, 186. 21. Formula of Concord, Epitome IV, in BC, 499.13. 22. John Wesley, The Law Established through Faith, Discourse I, in Sermons, 273. 23. John Wesley, Justification by Faith, in Sermons, 117. 24. Ibid., 117. 25. See BC, 145.159a; 148.1641a. 26. BC, 143.151. See also Philip Watson, Wesley and Luther on Perfection, in The Ecumenical Review 15, no. 3 (1963): 299. 27. BC, 566.27. Lutherans also teach that only the good works done out of faith and by the power of the Holy Spirit are truly good before God.

A Lutheran Engagement 107 28. BC, 127.45. 29. BC, 140.125. 30. Maddox, Responsible Grace, 150. 31. For example, The justified necessarily produce good works or fruits. BC, 171.370A. 32. BC, 143.151. 33. John Wesley, The Great Privilege of Those that are Born of God, in Sermons, 191; Formula of Concord, Epitome IV, in BC, 499.19 500.20. 34. Kenneth J. Collins, The Scripture Way of Salvation: The Heart of John Wesley s Theology (Nashville, TN: Abingdon, 1997), 154. 35. Wesley, On Working Out Our Salvation, 491. 36. Maddox, Responsible Grace, 148. 37. Cited in Lycurgus M. Starkey Jr., The Work of the Holy Spirit: A Study in Wesleyan Theology (New York and Nashville, TN: Abingdon, 1962), 120 21. 38. Collins, The Scripture Way of Salvation, 154. 39. BC, 561.88. See Starkey, The Work of the Holy Spirit, 120. 40. BC, 558.72. 41. See Martin Luther, On the Councils and the Church, in Luther s Works: American Edition, vol. 41, ed. Eric Gritsch (Minneapolis, MN: Fortress Press, 1966), 113 114. Hereafter, LW. 42. To date, Regin Prenter has written the only book-length study of Luther s pneumatology. See fn. 14. 43. Regin Prenter, Holiness in the Lutheran Tradition, in Man s Concern with Holiness, ed. Marina Chavchavadze (London: Hodder & Stoughton, 1970). 123. 44. Prenter, Holiness, 124. 45. Ibid., 126. 46. Ibid., 141. 47. Ibid., 144. 48. The Wesley brothers disagreed on this point: Whereas Charles believed that perfection happened at death for all Christians, John believed that while this was true for many (or even most) Christians, some could experience Christian perfection yet in this life. See Maddox, Responsible Grace, 186. 49. For the following, see Wesley, Christian Perfection, in Sermons, 70 84. 50. Ibid., 73. 51. Watson, Wesley and Luther on Perfection, 301. 52. Maddox, Responsible Grace, 188. 53. BC, 438.57 58 54. BC, 439.59. 55. In the Augsburg Confession, Article XXII, the Anabaptists are condemned for teaching that some may attain such perfection in this life that they cannot sin. BC, 45.8.

108 56. Watson, Wesley and Luther on Perfection, 301. 57. BC, 88.49, cited in Confessing our Faith Together, 7. 58. John Wesley, Salvation by Faith, in Sermons, 41, 44. 59. John Wesley, The Spirit of Bondage and of Adoption, in Sermons, 140 41. 60. Maddox, Responsible Grace, 163. 61. John Wesley, The Repentance of Believers, and John Wesley, On Sin in Believers, in Sermons, 415 and 363. 62. Wesley, On Sin in Believers, 369. 63. This is why repentance has an essential place in the Christian life. Maddox, Responsible Grace, 165 66. 64. Collins, The Scripture Way of Salvation, 155. 65. Maddox, Responsible Grace, 183. 66. Ibid., 190. 67. See Prenter, Spiritus Creator, 71, 73. 68. BC, 139.115 16; 131.64 65. 69. BC, 148.164A. 70. BC, 319.44. The Formula of Concord further states that, However, when sin does whatever it wants, then the Holy Spirit and faith are not there, and affirms that faith and the Holy Spirit can be lost through active sinning. BC, 579.33. 71. BC, 318.40. 72. Watson, Wesley and Luther on Perfection, 300. 73. See for example, BC, 360.12; 588.7. 74. BC, 551.39. Emphasis added. 75. Prenter, Spiritus Creator, 70. 76. BC, 557.68. 77. Prenter, Spiritus Creator, 68. 78. LW 25, 365. 79. See Prenter, Spiritus Creator, 98. See also ibid., 66. 80. Ibid., 74.